And yet the human elements which we have enumerated were not wholly foreign to the work that was accomplishing in England. Besides the word of God, other principles were in operation, and although less radical and less primitive, they still retain the sympathy of eminent men of that nation. And in the first place, the intervention of the king's authority was necessary to a certain point. Since the supremacy of Rome had been established in England by several usages which had the force of law, the intervention of the temporal power was necessary to break the bonds which it had previously sanctioned. But it was requisite for the monarchy, while adopting a negative and political action, to leave the positive, doctrinal, and creative action to the word of God. Besides the Reformation _in the name of the Scriptures_, there was then in England another _in the name of the king_. The word of God began, the kingly power followed; and ever since, these two forces have sometimes gone together against the authority of the Roman pontiffs--sometimes in opposition to each other, like those troops which march side by side in the same army, against the same enemy, and which have occasionally been seen, even on the field of battle, to turn their swords against each other. Finally, the episcopate, which had begun by opposing the Reformation, was compelled to accept it in despite of its convictions. The majority of the bishops were opposed to it; but the better portion were found to incline, some to the side of outward reform, of which separation from the papacy was the very essence, and others to the side of internal reform, whose mainspring was union with Jesus Christ. Lastly, the episcopate took up its ground on its own account, and soon two great parties alone existed in England: the scriptural party and the clerical party. [Sidenote: POLITICAL EVENTS.] These two parties have survived even to our days, and their colours are still distinguishable in the river of the church, like the muddy Arve and the limpid Rhone after their confluence. The royal supremacy, from which many Christians, preferring the paths of independence, have withdrawn since the end of the 16th century, is recognised by both parties in the establishment, with some few exceptions. But whilst the High Church is essentially hierarchical, the Low Church is essentially biblical. In the one, the Church is above and the word below; in the other, the Church is below and the Word above. These two principles, evangelism and hierarchism, are found in the Christianity of the first centuries, but with a signal difference. Hierarchism then almost entirely effaced evangelism; in the age of protestantism, on the contrary, evangelism continued to exist by the side of hierarchism, and it has remained _de jure_, if not always _de facto_, the only legitimate opinion of the church.